The Well of Sight, Seeing, Seen

Ishmael, Isaac, and a Reunion of Cousins” raised questions about what it means for Isaac to settle at Beer Lahai Roi, the wellspring that is already home to Ishmael, after the brothers have buried their father, Abraham. The Shalom Center proposes bringing this story (Gen 25:7-11) into the Days of Awe to suggest “turning and healing” of the painful Torah passages read at Rosh Hashanah. And in the context of the high holidays, the wellspring’s history seems particularly powerful.

On the run from ill-treatment by Sarah, Hagar has a divine encounter in the wilderness. An angel finds her at a wellspring on the road and demands: Where have you come from and where are you going? (Gen 16:8). An essential question for individuals at the season of repentance and return. Also key for “renewing the cousinship” of Blacks and Jews, another relationship in need of “turning and healing.”

At the conclusion of Hagar’s wilderness encounter, we read:

וַתִּקְרָא שֵׁם-יְהוָה הַדֹּבֵר אֵלֶיהָ, אַתָּה אֵל רֳאִי: כִּי אָמְרָה, הֲגַם הֲלֹם רָאִיתִי–אַחֲרֵי רֹאִי
עַל-כֵּן קָרָא לַבְּאֵר, בְּאֵר לַחַי רֹאִי–הִנֵּה בֵין-קָדֵשׁ, וּבֵין בָּרֶד
And she called the LORD who spoke to her, “You Are El-roi,” by which she meant, “Have I not gone on seeing after God saw me!”
Therefore the well was called Beer-lahai-roi; it is between Kadesh and Bered.—
— Gen 16:13-14

In her 1984 Texts of Terror, Phyllis Trible pointed out extraordinary aspects of this story, including the fact that Hagar names God — the only biblical character to do so (more here). And the name she uses has a lot to tell us.

El-roi” is translated in a variety of ways and sometimes, as in the 1985 JPS (above), not translated. But all the renderings revolve around sight: God of vision, God of my seeing, God who sees me. This, I think, points to one meaning of Isaac moving to this place: Reconciliation in unlikely if estranged parties cannot see and feel seen, so the brothers both settling in a place of seeing bodes well.

“Renewing the cousinship” of Blacks and Jews requires a lot of seeing. Coming to a place with a powerful history of seeing by/of oppressed and traumatized people could be a great beginning.

SeesMe_graphic

Lekh Lekha: Great Source(s)

Text of Terror

In her book, Texts of Terror,* Phyllis Trible compares the story of Hagar in flight from Sarah (Genesis/Breishit chapter 16) and the later incident — in next week’s portion, Va-yera — of her expulsion, with Ishmael, from Abraham’s household (21:9-21). Trible’s close reading of the text contrasts the first episode’s voluntary flight and hospitable wilderness (where there is water, for instance), with the second’s exile and inhospitable wilderness (leaving mother and child with no water). She also describes how Hagar — “belonging to a narrative that rejects her” — recedes from the tale: the recipient of blessing and revelation, in the first episode, Hagar is un-heard while God responds to Ishmael’s tears in the second.
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